dn Att .to At eh On 4. a# . e AAAt Rn e,f. . et, 41 e+ .to 4, A,- et. eb 4fgF4Pgii0g?4044g4$4K4A4fmi in Item. :ffi THE TRYALLI 4 41, .O F Ut` A CHRISTIA NS GROWTH 014' g fi 4 I N ; s :Ort1Cdt10T, Purging out Corruption. . a N 4R . Vivification, Bringing forth morefruit. ay ,e,,, A `lreatife handling this C.A s E, How to difcerne our-Growth in G R e c E: Affording vt. fome Helps rightly to judge thereof, ;; 1. B 7' i, Refalving fome Tentations, About S irituall Clearing fome Mffakes , 4 nfrvtringforge ,ueáons, Growth. Together with forne 0bfer'bationf upon t. i the Parableof the Vine, lohn 15. I, 2. verfes. 6 t3 o ,._ j ByTHo: GOODwIN,B.D. . Let zu sleanfe our felves from alllthinef j"e offle/h andjidrit,per- prs. feefingholinefe its thefe,ere ofGod. .% K t- a'Z' Printed byJ.9. for kÌlaarrlmara, i6o. 9 . °,, arsV 4:g 4 LONDON,
tJn tt+ ein ein ein n e+ eß+ td, e+in et+ eh e4e tin eR3 ie ntn, c ei+ ei ein 19Prï: D! i,,,. . 1`;`,,,,4J` 1, ,: , ,, ° To THE READER. His following Treatife [The Tryall of a Chrifbians Growth] wasformerly printed during the time ofmy abfence out ofmy na- tive Country : and by reafon thereof had many imperfeltions andincongruities both it¢ flyle andmattter ; which, now being agaóne (through the goodhandof God upon me ) returned, I have endea- voured to amend. So as partly throughfame alteration in the methodandframeofit, partly by cutting off fame re- dundancies, I have reduced it to force betterJhape, and neerer proportion to its fellowes. The fcopeandway ofhandling thisfubjeet [Growth] is not Doctrinal! fo much, nor yet Hortatory, as either perfwading to, or d;fcourfing of a 'Chriftians growth in generali, (concerningwhich much bath been already writ- ten by others) But the moreproper aime ofthis rs to refolve ACafe ofConfcience, (like as thofe two otherpreceding Traliates ofmine have done) namely this, How todifcern our growth, andtoanfwer more ufuall temptations about it : L4ndfo there three Treatifes being of like fort and kinde, andproperly belonging to that part of Theologie which we call Cafe Divinity ; 1 have therefore in this new Edition ofthe whole ordered toput them together, (which is all the alteration Ihave made) although in their firft andftnglepubsJhingforre other came between. If in the performance thisfallsJhort ofmany more... 4 2 raifed
To the Reader. raifedexperiments of Growth whichare found infuckas the iIpojlle John calls Fathers , elderly Chriflians, who with Enoch have walked long with God ;yet Ihavehoped thatyou that are young men (as he alfo ftyles the middle fort ofChriflians) that you may finde many things help - full to your right underhanding and judging of your growth, and which may free youfrom many makes in mif judging tbereof,andfo canfegraently ofmany tentations about it, which that Age of Beleeversare more peculiarly incident unto. Idare not /ay, I write there things to you Fathers, I never prefumed it in my thoughts; I my felfe wroteandpreached it when Iwas but young inyears, and for the timefaryounger ingrace andexperience. AndI Cor, to. ¿4. darenot (ifthegreat Apoflle would not) ftretch my fclfc beyond that meafure which God bath diftributed to me. Ameafure, which, yet, may reach you that arc...) youngmen,thoughmore eminent grownChrifjtians aregone far beyond the line ofit. The Godofgrace andpeace grant sss andall his children #irits endeavouring to (peak the truth in love (in thefe Ephef. 4, I. j, dividing times) that we may grow up into him in all things, who is the Head, even Chrift. ,Elpril 26. 1643 .. Tho: Gondvsn,
t4+ at+ aR+ wee e4 wtn w. eñr cA tn ea rd c!+ efn aá. aás ath tde Ate afn a4t f1 PGaiy rgïf, 4.§20H-04. ®} 04-t-E44.4°4-t044toc§te. stéï?:í`'áÛ1!D1,q'1t ls ju uN cyu cgo uyu uu uu y,. uu u1" ys 3' cga uu yu d1° ° uu yu u3u ura, THE TRYALL OF A O IiRISTIA NS GrRO`uT H. e.4111 I 1K 7 R O D Z l C T I O X Some OBSERVATIONS preluded upon this Parable of the V 1 N E, o1-1N 15. 1,2. Iam the true Vine, andmy Father is the Husbandman: .livery branch in me that beareth not fruit, he taketh away : and every branch that bearethfruit, hepurgeth it, that it may bringforthmorefruit. Thefumme and divifion ofthe words, and fubjett ofthis Diféourfe. aire and fruitful! Parable this is, fpread forth into many Branches. In which, under the plea- fant fhadow of a Vine, (upon occafion theyhad but newly been real!, partakers of his blood in the fruit of the Vine) Chrift elegantly fers forth himifelf in his relation to his vifible Church, and The eflate of his Apoflles, and in them, ofall vifible Profeffors to the end ofche world Sheaving withall under that fimilitude, A 3 what
The Pryall of I. -.m.meIc, what his Father meant to doe with 7udat, now gone out to be- tray him ; as with all other unfruitful! branches like unto him, even cut themof and throw them into thefire. But on the con- trary, encouraging them, and all other fruitful! branches, that they fhould (}ill continue to abide in him,with promife,that they fhould yet bring forth morefruit. The Parable hath three Parts I. AVine here is, of all thefaireft, ver. T. 2. A Husbandman, ofall the carefulleft. 3. The end ofplanting this Vine, fruitfulnetfe. Firft, this Vine, as all Vines elfe, hath two forts ofbranches r I. Such as (though greene) bring forth no true fruit, nought but leaves. a. Such as bring forth fruit, ver. 2. The Husbandman hath anfwerably offices of two forts to= wards themboth, ceigly, xee,3-aiçHv, which is a witty Paranoma- fia, Amputare & Putare, to Lop and Cut off. Firft, clean to cut of thofe that are utterly unfruitful! , which thereupon are caft out , doe wither , and are gathered and cats into the fire So ver. 2. & 6. And thus now he meant to deale with Judas. But 2. to Purge, and but lop off the luxuriancies, and too much runnings out of the fruitful! branches into fprings, which they are fubjeti to. Thirdly, his end in all is, that fruit, and morefruit might be brought forth. This is his end of planting this Vine, this is the end of purging thefe branches of it, which he being fru. !traced of, in thofe other, is the caufe why he takes them cleane away. And to exhort thefe unto fruitfulneffe, was one main end ofChrifis ufing this Parable, and unto this tends all in the fol- lowing verfes, either as meaner or motives unto fruitfulneffe. Fill}, as meaner, z. He affures them of their being in the [date ofgrace, verfe 3. Aflârance is a means offruítfulneffe. 2. He fpeaks of Purging them by his word, in the fame verfe Ye are cleane through the Word I have t]ol¿ei to you ; This is a means he further ufeth. 3. He
a Chriflians Growth. 3 3. He inculcates into them the fenfe of their owne inability to doe any thing without him, ver. 5. 4. Therefore to abide in him, and fuck from him, ver. 5. 5. And to let his Word abide in them, by which himfelfe fball alfo abide in them, and by which they may (till be purged, and fo be fruitful!. The motives are, i. If not, they know their doome, to the fire with them, ver. 6. 2. If they doe, their prayers (hall be granted, ver. 7. 3. Hereby his Father is glorified, ver. 8. 4. They (hail (hew themfelves hisDifciples, ver. 8. 5. They fhall continue in his love, who loves them as dearly as his father doth him, ver. 9, to. And foyouhave the fummeof all this Parable. The principal! fubjea I aime at in this Scripture, is this maine cafe ofConfcíence, which ufeth to be the exercife, and inquifi- tion of many good fouls, How a Chriflian may difcerne his growth, both in purgingout corruptions, and increafeof grace, and the fruits of it. Therefore what ever other fpreading fruitful' obfervations grow upon this flock, (and this Vine affords many) wee will but fhortly, and as men in hafle, view and take noticeof, but as in our way to that other which I principally intend, and onely fo far flay upon the obfervation ofthem, as the bare opening this firnilitude here ufed, loth give fap and vigour to them. Thefirft obfervation, how Chrift is a Vine, and onely the true Vine. Firft, Chrill , he is a Vine. To explaine this firft. Adam indeed was a Vine, planted in Paradife, to beareall Mankinde upon, but he turned a wildone, he proved not the true Vine. God planted him (to allude to that, fer. 2. 21.) A noble Vine, a holy andright feed, but hedegenerated, and fo have all engraffed on him, and fo bring forth nothingbut grapes ofSodome, as Ifaiah fpeakes, But 2. God the Father having many branhes of chofen ones, that grewby nature on this cuffed flock, of Adam, whom yet, as, z.
The Tryall of as ver. t 6. he had ordained to bringforth fruit, that is, io fprirg and fpread forth in the earth in all ages, and then to be tran- fplanted unto Heaven, the Paradife appointed for them ; the earthbeingbut the nurferie of them for a while : Hence there- fore hedid appoint his own Sonne to be a new root, as into whomhemeant to tranfplant them, and ordained him to be that bulk, and body, and chide branch which they all íhould grow out of, who is thereforecalled The roote ofDavid, Rev. 22. and that Righteous branch, Ter. aa. 6. Whom therefore 3. he planted asa rootehere on earth with us, and cloathed with a humane nature, a weak and mean bark and body, and a rind and out. fide, Each as ours is that fo both roote and branches might be ofthe fame nature, and Homoge- neall : which nature ofours inhim, he likewife filledwithhis Spi- rit (as with juice and fap) without all meafure, that fo he might fruetife, and grow into all thofe branches appointed to be in him, by communicating the fame fpirit to them. And 4. although he wasof himfelfe the fair&Cedar that ever the earthbare, yet in relation to thofe multitude of branches, he was to bear, chufeth to be a Vine, which is of all trees the lowefl, the weakeft, and of the meanefl bark, and out-fide ofany other, onelybecaufe of all others it is the plentifulleft of bran- ches, and runs out and fpreads its bulk in branches ; and thofe, ofall branches elfe of any other trees, the fruitfullefl, it is there- fore called Thefruitful Vine, Pfal. r i8.3. and for that reafon onely doth he tingle out this comparifon, as fulling with his fcope, (hewing therein his love ; that as he condefcended to the loweft condition, for our fervation, fo to the meaneft refem- blances for our inftruCtion, yet fo as withall he tells us, that no Vine, nor all the Vines on earth were worthy herein to be coin-, pared, nor tobe fo muchas refemblances ofhim. dbfer. For he, and he alone is the true Vine, that is the fccond Ob- That Chrift is fervation. one), the For take thofe choiceft excellencies in aVine, for which the (True Vine.] comparifonhere is made, as more particularly, that offruitful- ride either in boughs or fruit, and it is but a fhadow of that which is in him. As God onely is [Iam that /am, ] and all things elfe have but the shadowofBeing : fo Chrilt alone hash lonely
a Cbriftians Growth. S onely all the excellencies in him in the true reali nature of all things towhich he is compared. So in like manner he is Paid to be Bread indeed, 7ohn 6. 55. and ver. 3 a. The true bread front heaven. Manna, and all other meat, and all that fweetneffe which is in meat, is and was but a (hadow to that which he affords. He excells and exceeds all things he is compared to, in what they have, and they are bolt fhadowes to him, Het,. io. r. Firfi therefore, never any Vine fo fruitfull. All our fruit u` found in bim, Hof i z. Ifyou abide in me, you 'hall bringforth much fruit. He hath juice to fapplyyou with every grace, to tiflyore with all thefruits ofrighteoufneffe, which if the branches want, it is for want of faith in themfelves, todraw from him, not want of fap in him. Secondly, thishe is at all times, hath been in all ages, thus flour tithing ; this root never withers ; is never dry or emptyoffap, it is never winter with Chriff. Every branch, faith the fecond verfe, that is, every one that hath born fruit in any age, beareth all its fruit in him : branches in him fear no drought, per. 17.8. Thirdly, for largeneffe of fpreading, no fuch Vine as this : He (as the Pfalmifc fayes, Pfal. So. a r, a z.) fends out his boughes unto thefea, andhis branches to the rivers : all the earth is, or hath been, or (hall be filled with them. Is to perfwaded us to take Chriff alone, and make him our All in all, becaufe in him all excellencies are fupereminently found. All creatures arenot enough to ferve for companions to fet him forth, and when they doe in part, for fome particu- lar thing tkat is the excellenteff in them, yet therein they arc but /Wolves, Heb. ao. i. He onely is the truth, he is the true light, 7ohn a. The Baptift, Mofes, and all lights elfe were but as twilight, but a (hadow : So he is the true bread, the true Vine, hehath really the fweetneffe, thecomfort, the excellencies of them all. The like may be faid of all thofe relations he hath taken onhim ; fo he onely is a true Father, and Husband, &c. and the love and fweetneffe in all other Fathers and Husbands arebut a fhadow to what is in him. Obfr. 2. How the Father is theHusbandman. As CaR z s a is thus a Vine, fo his Father is the Husband- man? vf:
6 The Tryall of man, and as [lrange a Husbandman as Chrifl a Vine. For fira, he is the very root of the Vine it felt, which noHuf- bandman is to any Vine ; thereforehe that is the Vine calls the Husbandman his Father, My Father is the Husbandman. This Vine fprings out of his boforne by eternall generation, for this is the derivation of our Off-fpring, Chap. 14.20. lam in my Fa- ther, and you in me. And Chap. 5.26. The Father , He bath life (originals) in himfelfe, and gives it to the Sonne, and the Sonne to us, and thence fpring living fruits, the fruits ofrighte- oufneffe. 2. He is the ingraffer, and implanter ofall the branches into this Vine. Efay 6o. zá. he calls them hie righteous people, [the branch of my planting] the Workof my hands. Other. Husband - men doe but expect what branches their Vines will of them- felves bring forth, but God appoints who, and howmany (hall be the branches, and gives them unto, and ingraffs them into his Sonne. 3. He appoints what fruit, and what floreof fruit thefe bran- ches (ball bring forth, and accordingly gives the increafe, which other Husbandman cannot doe : Paul my plant, andApolios may Water, but God onelygives the increafe, i Cor. 3.7. ThoughChrilf merited, yet the Father decreed every mans meafure of fruitful- ne(fe. 4. He is themolt diligent Husbandman that ever was for he: knowes, and daily views, and takes notice ofevery branch, and ofall their fruit : for (ayes the Text, Every branch that brings not forthfruit, be takes away, &c. therefore knowes who beareth fruit, and doth not. He knowes their perlons, Who are his, and who are not, z Tiyn.2. a9. not fo much as one man could come in Without a weddinggarment, but he fpies him out. 5. The moll carefull he is daily topurge his Vine : fo fays the fecond verse. And ofall poffeffions, faith Cato, Xulla pofj"efia majorem operar; requirit, Vineyards need as much care, and more then any other. The Corne, when it is Towne, comes up, and groves alone , and ripeneth, and comes to perfetlian, the Huf- bandman feeping andWaking, he knowes not how, faith Chrill : But Vines mutt be drekfupported, flaeltred, pruned, well.nigh every dayo And
a Chrifiians Growth. 7 And ofall trees God hath moll care of his Vines, and regards them more then all the re[1 in the world. Is to honour the Father in all the workes tending to our fai- Vfe t. vation, as much as we honour the Son : IfChrilt be the Vine, his Father meanes to be the Husbandman : and indeed it may teach us to honour all the three Perfons in every work that is laving, for in all, they bear a dd1inet office; the Father hath not onely a hand in Eleftion, but alto in Sanaiftcation, con- cerning which this Parable was made. IfChri[l be the roote that affords us fap, whence all fruit buds, the Father is theHuf- bandma`n that watereth the Vine, gives the increafe, purgeth the branches, and is the root ofthat life which Chrifi affords to us : and then the Spirit alto comes in to have a work and influence herein alto ; for he is thefap, though not here mentioned, yet whkh is implyed, which lies hid in this Parable of the Vine, and appeares in all the fruits that are brought forth, therefore called, Gal. 5. Fruits of the Spirit. None of the three Perlons will be left out in any relation, or in any work, that is for our faivation. That ever three fo great Perlons fhould have a joynt care of our falvation and fancification,and we our felves neglea it I That they fhould be fo careful, we fo negligent and unfruit- full I Ifthey doe all fo much for us, what fhould not we endea- vour to do for our felves ? Be carefull of your words, thoughts, wayes, affeions, de- fires, all which are the fruits ofyour foules; for God takes no- tice 7>fe of all, he walkes in this his garden every day, and fpies out howmany raw, unripe, indigeíled performances, as Prayers, &c.' hang on fuch or filch a branch, what gum ofpride, what leaves, what luxuriant fprigs, what are rotten boughs, and which are found, and goes up and down with his pruning knifein his hand, and cuts and flafhes wherehe fees things amifle; he turnes upall your leaves, fees what fruit is under; and deals with men ac- cordingly. When the Church is in any diflrefre or mifery, goe to hirer Vfe r that is the Husbandman ; filch is the ufuall condition of this his Vine, fpread over the faceof the earth. Complain as they, Pfat. 80. i 2. why haft thou broken down her hedges, fear all they which pa e by .doe pluck her ? the hoare out ofthe wood loth wafle it. B a Corn-
8 The TryaII of ,,weft. Anf How the urc- fruitfull are in Chrifft Complain to hire that the hogs arc in his Vineyard, and doe much havock and fpoile therein ; and tell him that he is time Husbandman, who fnould take care for it. So they go on to pray, Returne, we befeech thee O Godof Hoes, looke downe from heaven, beholdand vifit this Vine, and the Vineyard which thy right h::ndhathplanted, y. 14, /5. 3. Obf. Twoforts ofbranches in this Nine, fruitful!andunfruitfulr, and the difference between temporary and true Weevers, as they are laid downe in the Tex:. We fee this Vine hath branches of two forts, fruitfu11 and un- fruitfull, which is the third thing to be obferved. And herein our Saviour followeth the fimilitude; for expe- rience (hews the like in Vines. Andwriters of Vines obferve it, and accordingly dill;inguifh the branches of Vines into 'ampi- narios, which bring forth naught but leaves, and FruEluarios, which bring forth fruit. The unfruitfull they are fuch as make profeffion of being in Chri[f to themfelves and others, and receive fome greenr,eÍfe from him, but no true fruit : for their profe/jïon they are bran- ches, for their emptineffe, unfruitfull ones. The onelyqueftion is, How fuch as prove unfruitfull, are Paid to be branches, and to be in Chrifl ; Every branch in me, c5c. Many comparifons there are of Chriff, as he hands in various relations to his Church : whereof fome ferve to expreffe one thingconcerning him, fome another. That of a Vine, here pre- Ems him onely as he was to fpreadhimfelfe into a vifible Church on earth, in the profellion ofhim : and fo confidered, he may have many branches that are unfruitfull. That other of An head over all the family in heaven and earth, which imports his rela- tiononely to that invifible company of his Church myfticall, which together make up that general! affembly fpoken of in Heb. r 2. which are his fulneffe, Eph. r. ult. And agreeable to this meaning, in comparing himfelfe to a Vine, in this large and common relation ofa root toboth forts of Profefors, true and falfe,.is that other expreffion allo, whereby he fees forth his Fa- thers officeswhen he calls him not áp,giNvgye-, a Vine-dref er, or
a Chrifinns Growth. g a tiller of a Vineyard, in a find fente, as Luke 13.7 . but yinlye -, (as it were at large,) the Husbandman : As thereby denoting out, not fimply and alone, that peculiar care that he hath to true be- leevers onely, that are branches of this Vine, (though including it) but withall importing that common care and providence which he beares to others of his creatures; and this bemire force ofthofe branches of this Vine, are to him but as others out ofthe. Church and of no more reckoning with him. The Fathers rela- tion herein, anfwering to, and in a proportion running parallel along with that which Chrifl beares towards them : Thofe that Chrilf is head unto, thofe he is a Father unto : Thofe whom Chrifl is but as a Vine unto, Chrift he is but yPe,Qyg -, an Huf bandman unto, whofe office is feene, as well in cutting off fuck branches, as in pruning and drefling of thofe other. Thefe unfruitful ones are not in Chrifls account, reckoned as true branches here : For in the 5. verie,he calls thofe Disciples of his that were there and then prefent with him, (when now 7asdas was gone forth afore, as appears Chap. t 3. 3 o.) them onely The branches : and therefore repeats it there again, I am the Vine, with this addition, Te are the branches. Implying hereby, that as he is the true Vine, fo that thefe onely were the true branches; the other he calls but [d s x1iiNx] as a branch, ver. 6. Hee is ca¡? forth (as a) branch, giving them the name of branches, thereby the better to expreffe his Fathers dealing with fuch, that as they that are dreffers of a Vineyard, ufe to doe with fuch branches; fo my Father with them : but they themfelves are but Tan- quams, ,uaf palmites, As branches; not really and in truth fuch. That expreflîon which feems moll to make for it,is that in the fecondvecfe,when he fayCF, Ever, branch [innie] that beareth not fruit, but thofe words [inme] may as well, yea rather be undEr- flood to have reference to their not bringingforth fruit [in him] then to their being properlybranches [in him : ] fo as the mean- ing should be, they are branches that bring not forthfruit in me. Though they doe force good, yet it is not fruit ; if fo [not in me : ] though frommee, and from my aflif}ance. And fo his meaning is not fomuch todeclare that they arc branches in him, as that they bring not for fruit in him. Which indeed is oneof B 3 the 3.r1nf.
The feverall forts of bran- ches that prove unfruitfull. The 7ryali of thecharaaeriflicall differences between true and unfound bran- ches, and one maine fcope ofthe parable ; and this the Syriack tranflation makes for alto, and confirms it, Omnempalmitern qui in me non fert frtoRum, Every branch which in me bringeth not forthfruit. And there is this reafon that this fhould be his mea- ning, that He never reckoned them at all true branches ; Be- càufe that is the difference God puts betweene thefe and chofe other, that Thofe that bring forth fruit, his Father purgeth, that they may bring forth more fruit. He lets them not run fo far out into fin, as to become altogether unfruitfull : But there he takes away : So as true branches were never unfruitful!. The Ufe is to air up all that profellc thennf:lves to be in Chrifi, to examine whether they be true genuine branches of this true Vineor no. Herein this Kingdome, Chrift is fpread forth into a faire and pleafant Vine in Phew, as this earth affords : But ifwe Minifcrs were able with this Husbandman here, to turne up the leaves of formall profefliton, and looke with his eyes, we fhould difcerne that there are but a few true branches indeed to be found in flourifhing Congregations, as Ifaiah foretold there fhould be in Irrael, Ifa. 17. 5.6. Like the gleaning grapes, two or three in the topof the uppermog bougb, foure orfive in the out- mofifruitfufl branches. Now for a generali help to difcerne whether you be true branches, confider, that union with Chrift is it that makes men branches, that is, men are accounted branches of Chrift in re- gard of foure union with him : and fuch as their union is, [itch allo is their communion wich him, and accordingly fuchbranches are they, and fuch theirfruit. i. Some (and indeed the moll) are united to him but by the externall tye of the outward Ordinances, fuch as their obligation made in Baptifine : and are knit to him thereby, no otherwife then many graffs are, that do not take or thrive in their Rocks, onely Rand there as bound about by a thread ; and ratable is their communion with him, even wholly external l' : they continu- ing to partake ofthe outward ordinances but without any tap or inward influence derived, without any inward work of the Spirit., or flirting ofaffe& ion : And anfwerable alto is their fruit, when no other are found on them, but fuch as you (hall finde grow
a Chriflians Growth. IT grow in the waffle of the wildernef e among Heathens, which ingenuity and modeay, and natural] honed)/ and naturali con- fcience do bring forth : but not any Inch, as an inward lap from Chrifl ufeth to produce. Civil] men are not true branches ; for look on Chrift the root, and fee what fruits aboulded in him molt, as fruits of holinefle did ; and therefore if finch were true branches, the fame would abound in them likewifc : for every tree bringsforth according to its kind. a. You have form (they living in the Church) Chrift begins to (hoot tome fap of his Spirit into their hearts, quickning them with many good motions, and furring up force juiceneflz of affeftions in the adminif}ration of the Word and Sacraments, which caufes them to bud forth into good inward purpofes, and outward good beginnings : but this being not the communica- tion of the Spirit, as lanai: ying and changing the branch into the fame nature with the root, therefore it comes to pal e they are ftill nips in the bud, as the fiony ground was, and the fap ftricken in again, like rash ripe fruit; which looking forth upon a February Sun, are nipt againe with an April froft. Many, when young, and their affections are green and tender, are wrought upon, and bud, but the fcoffes of men nip them, and their hiss draw the lap another way, as hopes of preferment, and the pleafures of finne, and fo thefe buds wither and fall off, and the Spirit withdrawes himfeif wholly in the root a- gaine. Againe, ;. force there are, as the thorny ground, in whom this inward lap communicated to them, though not fpiritually, changing and renewing them, yet being communicated in a fur- ther degree, abides in them longer, (hoots up farther, and thefe prove exceeding green branches, and are owned for true, even by the people ofGod themfelves, as 7udai was by the Apofties, and therefore are outwardly like unto them ; for how elfe are they Paid to be call out ? ver.16. who therefore had once forne fruit to commend them, for which they were accountedof by the people of God, and received amongst them , who judge of treesby thefruit. Neither are their fruits meerly outward, like Solomons apples ofgold,in pi1ures o ffilver,meerly painted.but they have a fap that puts a greenneffe into what they doe, and by reaf;n
t2 The Tryall of reafon of which they bear and bring forth ; for how elfe are they Paid to wither all() ? ver. 6. (which is a decay of inward moiflure, and outward greennefle :) and thefe alío have fome kind of union with Chrift as with a Lord, 2 Pet. 2.i. heafcending to bellowgifts, evenupon the rebellious alto, Pfal. 68. 18. fo far to enable them to doe him force fervice in his Vineyard : Theyare not united unto Chrift as unto an Head. Neither is it the /irit of adoption which they doe receive from him ; and fach a branch was ?fads, who was not onely owned by the Difciples, who knew him not to be falfe, but who Purely at the firf had inward fap ofgifts derived from Chrift, to fit him for the Miniftery, he being fent out as an ApoRle topreach; whom therefore Chrift here aimed at in this place. Some differen- Now for a more particular differencing of thefe branches ces ofbranches and their fruites, it is not my fcope to ingraffe a large common fruitful! and place, head ofall the differences, between temporaries and true unfruitfull. p beleevers, upon this Rock ; this root is not big enough to bear them, thofe differences being many ; Onely I will explain thofe differences which the Text affords, becaufe they are in our way, and will further open thewords. i. Difference. 1. That which they doe bringforth, id not truefruit, the holy How the good Ghoff vouchfafeth it not that name, They are laid here, not to works of Hy- bring f orthfruit. That fp eech in Ho f ea 1 o. r. will give clear light pocrites are not true fruits. to underRand this ; with the groundof it alto ; Ifrael is, there called, an empty Vine, which brings forthfruit to herfelf. It im- plies a feeming contradi&ion, that it fhould be called an empty Vine, and yet withall to bringforth anyfruit. And thefe bring forth not leaves, good words onely, but good works, good anions, and thofe green, and therefore rude 12. their fruit is Paid to wither, as themfelves are faid to wither here, ver. 6. And as there Ifrael is faid to be an empty Vine, though it bath fruit, fo here thefe are fail not to bring forthfruit at all. Now the mea- ningof both, is one and the fame : For a thing is laid to be empty, when it wants that which is proper to it, and ought to be in it s as Wells are calledempty, when they are not full of water, they are full ofayre : for Non datur vacuum. So they are called an empty Vine, and thefe branches to have nofruit, becaufe not fach as ought to grow upo:. them, filch as is proper to the root they fcerne
4 Chriftians Growth. feeni to grow upon. Therefore in Heb. 6.7. that Epithet is ad. ded, [Meet] hearbs, orfruit ; that is,fuch asAmid grow there. So Luke 3. 8. They are to bringforth fruit [worthy] amendment oflife, or elfe they were to be cut down : that is, Each as became true repentants, as were anfwerable, fuitable thereunto. As we fay a man carries himfelfworthy ofhis place, when anfwerably to to what is required of him in it. That place fore.cited out of Hof-ea further acquaintsus with the true ground, why their fruits (though green, which Chap. 6.4. is called goodneffe alfo, yet) were not to be accounted meet fruit, and fo not fruit at all even becaufe of this, that it brought forth all its fruit, whether good or bad, to itfelfe : That is, thofe ends that did draw up the lap, and did put it forth in fruit, were drawne but from themfelves, they bring them not forth principally to God, and for him. All their prayers, all their affec`hions in holy duties, if they examine the reafonof them all, the ends that runne in them all, and whence all the motives that doe actuate all they doe in thefe, they will finde they are taken from the mfelves : And though the afiìtlance wherewith they are enabled to doe what they doe, is more then their own, yet their ends are no hiher then themfelves, and fo they employ but that aflî(iance God gives them wholly for themfelves. Now the endfor which a true branch brings forthfruit, is, that God might be glorified. Thus Rom. 7. 8, when married to Chrifi, they are faid to bring forth fruit to God ; which is fpoken in oppofition to bringing forth fratit to a mansfelf. Thus alfo Chrift here ufeth this as the great and main motive to fruitfuTneffe in ver. 8. Hereby is my Father glorified, thatyou bring forth much fruit. Nowwhom will this move, into whofe affee4ions will filch an argument draw up lap, and quicken tnem ? None but thofe hearts who doe make Gods glory their utmoíf end, and fo all true branches doeor elle this motive should have been tiled by Chrift in vaine unto them. And ás this end makes their performances to befruit, fo this being wanting, all that is brought forth deferves not the name offruit, for it is notfruit worthy, as the Baptift (ayes, not meet fruitfor thedrefer to receive, (as was noted out of the Hebrew.-; riotloch as ought to grow on that tree. They Jhould be trees ofrighted sfneffe, the planting of the Lord, that might be glorified
It The Trya11 of z. Difference. How Hypo- crires bring not forth their fruit [in Chat] glorified , Efay 61.3. Again , not fruit meete or fuita6le for the roote it feemes to grow upon, that is, fuch as Chrift did bring forth ; for he did all, that his Father might be glor:ficd : and therefore fayes he, exhorting them to fruitfulneflè, ver. 8, of this Chl. Ifyou doe 1ikewife, ye;hall bee my Difciples. Againe, otherwife it is not fuch as is meet for the Huebandmans toile and relifh., it being equall that He that planteth a Vineyard, fhould ease thefruit of it, 1 ('or. 8.7. And in fruit you know above all we regard the tafte, and efleeme the relifhof it. Eve ñrft confide- red thefruit zvasgoodforfood, then pleafant to the eye, Gen. 3. It is not the fap that is in fruit only makes it acceptable ; Crabs areas fall of fap as apples : Nor is it the greenneffe, or colour, or bigneffe, but the relifh that is the chiefeft excellencie in it; though thole other, when joyned with a good relifh, do hake it more defirable : So though thy performancs be full of life and affetlion, and green, and long, and many, yet if they relifh and tafte of.none but felf-ends, God regards them not, theyare not stdgufiumfuum; it is the end that gives the relifh, and make6 them fruits, and acceptable to God. The fecond difference this 'text holds forth, is, That they bring not forth their fruit in Chrifl : for fo the Syriack Tranfla. tion reads it, as making the fenfe to be, that they bring notforth fruit in me : and fo this particle [Inme] referreth not fo much co their being branches in him, as to not bearing their fruit in him. Which indeed feems to have been Chrifits meaning, for his fcope in this Parable is to Phewhow that he is the root of Sanïlification and how not the habitual!. power onely, but every aft of grace, and the performance, comes from him ; W'itbout me ye can doe Ld nothing, ver. 5. And thereupon he exhorts his iples to fetch allfrom him, and to abide in him ; and therefore allo, when he Beaks of thefe unfruitfall branches at ver. 6. that which here he calls bearing not fruit in me, he expreifes there, by not abiding in iv , as the caule of their not bringing fortis fruit in him. Yea, and the principali fcope of that phrafe, Abile in me, is, (ais evidently appeares by ver. 4, 5.) to depend upon him for bring- ing forth of fruit , and to fetch ftrength from hire by faith. There is therefore this eftntiall defect in tht wort,:,that is upon fuch,, that they doe not doe all in that dependance upon
a Chritiar Growth. Chrif1,frech adependence as a branch hath upon the root, in bring- ing forth its fruit. For, my brethren, this you mull know, that as it is etfentiall to Evangelical' SanElifacation todoe all f,r ano- they, as your end, namely, to God ; fo to doe all in the firength ofanother, as your foie afl Rant, namely Chriff, who works all in you, and through whofe firength, faith Paul, I am able to doe a things, and nothing without it. The life we lea.de z by faith, and it is not I, but Chrifi who lives in me. Therefore we finde both thefe joyned, Phil, i. t t. The fruits of righteoaafneffe by 7eftu Chrifi, to the prafe andglory ofGo t. The latter [To the glo- ryofcod] is mentioned as the final! caule ; the other [By 7efus Cbrif#] as the efficient caufe : Both thcfe are nece(laryunto true What it is to San ification. For as we are to honour the Husbandman by ma- bring forth king him our end, fo alto the root, by doing all in him, and from fruit [ in him.Now temporarie Beleevers,as they do all principallyfor them- Chriíl l ex- felves,fo allo all asfrom themfelves : and as they do not make God Pi aimed. their end, fo nor Chrift their root. And fo fome expound that phrafe in the Parableofthe flonyground,'Luk. 8. 13. when it is laid theyhave no root, (though I think hemeans alto inherent ha- bits ofgrace infufed,for it is added,no root [in themfelves,] which lob call the root ofthe matter which was in him) it is becaufe they fetch not their firength todoe all they doe from Chrifi by faith, and from their unionwith him. And the reafon is this, becaúfe they are never emptyed ofthemfelves, (which is the root we all doe grow upon) either in regard of their ozone ends, or of their ozone efficifncie ofworking. Whereas we muff all be brought to nothing in our felves, both in regard offelf.gmes, and alto abili- tiesof working; and till our hearts are inwardly taught that leffon, that We are notfuffcient, as ofourfelves, we will not goe out of onr felves, todoe ail in Chrifi. And therefore,' ti eip.was nothing which Chri(t endeavoured more to engraffegpon their hearts then this Principle now at his departure, asit is ver. 4, 5. And indeed it is as hard a thing for nature to live out of its felfe, and fetch all from another, as not to live to its felfe, but to another. We are fu'1 ofour owneflrength,as well as ofour ozone ends. And although thefe unfruitfull branches they do in- deed receive all their ltrength from Chrifi, and fó all they doe in what is good, is from him : yet they doe no honour Chrift C zs i
16 il The Tryali of in receiving it, by doing all as in his strength, and fo do not do it as in him. But though they receive all, yet they work with it, as Wit were their owne flock, and fo glorie (as the Apostle fayes) a,s if thry had not received it. And thus though the lap and liveline«e which airs them, is really, and all efficiently from Chrilt, yet they may be faid to bring forth fruit in thenf lees, becaufe both they neither fetch nor receive it by faith, nor a&-by faith that strength received, as men that were acted by Chrift, and as working all in Chrilt, but they doe all, as if all proceeded from their owne root : Even as the Ivie, though it clafping a- bout the Oake, receives much lap from it, which it digesteth and turneth into it felfe, yet it brings forth all its berries by virtue of its owne root, rather then as in the Oake, which yet fuítaines and fupplyes it with juvice and lap ; whereas a true Be- leever brings forth fruit in Chrifd, as a branch that is in and of the nake it felfe, as its owne root , and fo from him all their fruit isfound, Hof. 14. S. he fetcheth his affittance from him where as the inward atfittance of another unfound branch is ftrengthened and fupported by pride , and felfe- fufficiencie of gifts and parts,and not derived by faith, and maintained by con- fidence. in Chrias ftrength to of all in them ; fo that, as it is faid of the Corinthians, that they raigned, but without us, fayes `Paulo So I may fay, Temporaries performe duties, and pray, but as without Chrif . But all true Beleevers are emptied first of their owne ftrength and ability, and fo walk as thole who can doe no- thing without Chrift, as thofe who are not able to love, beleeve one moment more without him. So Phil. 4. i 3. Iam able to doe all things, but through Chrift that ffrengtheneth me. And this they lay for a principle in their hearts which they walk by, which therefore Chrilt preffeth uponhis Difciplts here, as the maine requifite and fundamental) principle of Evangelicall Saa ifica- tion , Without me ye can doe nothing. And therefore fuch art one is fenfible of that curled felfe-fufficiencie in him, and hum. bleth himfelfe, checks himfelfe for it, as for as great and foule a fin as any other ; and humbleth himfelfe not onely for the want of what life, and stirring, &c. fhould have been in the duty fell fhort of, in performing it ; but alfo for that he fanftifiednot ChtiEt, in the strength he received to doe it with But another doth
4 Chritiaflls Growth. 17 cloth not fo ; if he finds Qrength, and power, and vigour to per- forme, and quicknelfe in the performance , he lookes ino fur- ther. That Poore Haan in the Gofpel, as he acknowledged his want of faith, that he had much unbeliefe in him, fo he goes out to Christ for the fupply, Lars/kip my unbeliefe, for he knew that it washe was tobe the worker ofevery degree of faith in him. And again,a truebeleever being thus fensúle of his own unability, doth (when he is any thing aflifted) attribute all to Chritt when he ha.th done ; and honours him as the Anther of it in himfelfe ; confeffeth in his heart, between Chrift and himfelfe, that it was not he, but Chrift that ftrengthned him : It is not I, (Cayes the Apofile) but thegrace ofClod in me, though I have lakeured more then they all. But another, though he receives all, yet not being emptyed ofhimfelfe, boafleth as ifhe had not received it. As the Pharifee, though he thankedGod in words, yet in his heart at- tributed all to himfelfe ; fuch an one is the more full, and lift up when he bath done,but the true branch more empty and humble. A truebeleever glories not of himfelfe as inhimfelfe, but onely as he is u man in Chrifl ; and that as a man in Chrift, he did thus or thus as Paul did, and no otherwife. So z Cor. 12. z. Ikneir a min in Chrifl, rc. offuch a man I will glorie, but of myfelfe I will not glorie. And yet it was himfelfe he fpake of, but yet not in himfelfe as ofhimfelfe, but as he was in Chrifl. And if it be asked, whether in every acî a Ch:iCtian Both thus ? 3 anfwer, It is in this as in that other parallel to this, The making Goda mans end : Now as it doth not require, that in-eve- ry anion a man shouldaftually think of that his end, whin} yet habituallyhe makes it his aime : (as a man in his journey, doth not think of the place he goes into every ftep he takes, yet fo ha- bitually bath it in his thoughts, as he keeps in the way to it.) Pa- rallel co this is it in doing all in Chrifl, it cannot be fuppofed that in every aa a manhath fuch a diftina thought of recourfe to Chrift ; but at the beginning and entrance of greater ac$ions, he fä11 bath fuch aecings and exercife of faith ; And alto often, ill the progreffe he reneweth them, and in the conclufion, when he hath performed them, he loth fan&fie Chrift in his heart, by afcribing the praiseof all unto him. C 3. If: `uef. .Anfv. Whether in e- very aft a Be- leever doth all in Christ.
2. nweft. Whether all BJceveis doe diiiiüftly fetch verrue from Chrill by faith. Anfw. I The Tryall of If in the fecond place, the que[lion be, Whether, every true believer Both from his fuft converfion this diflinciy and know. ingly (to himElf) fetch thus all power fromChrift, and doe all in him ? The anfwer is, i. That to all beleevers this principle of ha- ving recourfe to Chrift for acing their Sancification, may (hap- ly) not prefently be fo diflin&ly revealed as it hath been to foche; this indeed is common and abfolutely neceflary to all beleevers, to conflitute and make them fuch; namely, that their faith ¡build have recourfe toChri(t,and to takehim for theirSalvation, in the large and generals notion of it,as it unfolds all under it that is to be done to fave them ; and thus many. more ignorant doe, whenyet they have not learnt explicitely in every particular that concerneth their falvation, to have frequently a di(linc recourfe "unto him : it is probable that thefe very Difciples of Chrift (who yet favingly beleeved) had not this particular principleof bring- ingforth all theirfruit ofholinefe inChrift, as their root, untill this very time and Sermon whereby Chrift enformed them in it, fo clearly revealed to thorn, nor till then foclearly apprehended by them ; for ignorant they were of, and negligent in having re- courte to Chri(l in many other particulars, and making ufe of him therein, which are of as much concernment as this. They had not fo ditlintly and explicitely(as would feem)put their prayers up in Chrifis name, Hithertoyou have asked nothing in my name, john i6. 24. Neither had they fo frequently exercifed faith on Chrifi in all things as they had upon God. Therefore john 14.1. he calls upon them, re beleeve in God, beleeve alfo in me. 2. Many forts of principles beleevers hearts may fecretly have been taught, which alfo habitually they pracice, and yet they may be exceeding hidden and latent in them in refpec of their own difcerning them ; as was the cafe alfo of thefe Difciples, john 14.4 fayes Chrifl, The way (namely, toheaven) ye knew : and yet, ver. 5. Thomafajes, How can we know the' Way ? and then,ver.7, Chrift fayes of them againe, that Thíy knew himand `the Father ; and yet ver.8. Philip again faith tohim,Lord. Jhew us the Father,fpeaking as if they wereignorant ofhim, for Chrift re- bukes him, ver.9. and tels him hehad both l eenhim and hu Father. Thofe principles of Atheifme and unbelief, (as thole fajings in the
a Chriftians Growth. the heart, that there it noGod,&c. ofwhich the Scriptures fpeak fo much) they are the principles that ad and work all in men that are wicked and carnali, and are the encouragers and counfellers to all the fins committed by them,andyet they are lean ofall dif- cerned by them, of all other corruptions,for they are feldomeor never drawn forth into diftinFít propofitions, or acftually thought upon ; but doe lie as common principles taken for granted, and fo do guide men in their wayes. And thus it is and may be long with fame ache contrary principlesof faith, they may ad all fecretly in the heart , and yet not be difcerned ; until! called forthby the miniftery of the Word, or fomediftind informati- on, when it comes more di[tinUly to clear fuch a prat ce to them. Neither 3. is union with Chrift prefently cleared up to all be leevers ; which whilft it is darkly and doubtfully apprehended by them, Chrifts cimmunication ofhis grace and [trength to them in every atcion, remains doubtfull alfo, and is not difcerned by them Of thefe Difciples Chrift (ayes, yohn 14.20. That in that day (namely, when they received the Comforter more fully, of the promifeof whom he there fpeaks) they fhould k,noro that they Were in him, and he in them : But not fo clearly was this asyet appre- hended by them ; and fo likewife that intercourfe betwixt Chrift and them, both for grace and comfort, &c. was not fo clearly difcerned by them, thoughcontinually maintained by him in di- fpenfing all grace and power to them.. And yet 4. in the mean while take the loweft and pooreft beleever, and he doth thefe five things, which put together, is realty and interpretatively a bringing forth their fruit in Chrifl, though not in their apprehenfions. i. In that their hearts are trained up in .a continual! fenfiblenes of their own infufficiencie and inability for any good thought or word, as of themfelves ; for poverty of jJiirit, to fee their own nothingnefe,in this refpeet is the firtt Evangelical! grace,Mat.5.i. and if the contrary would arife in them, to think through habltu, all grace alone received, theywere able of themfelves to doe good, it is checked Toone, and confuted by their owne expe- rince, bothof their owne weaknefi'e, being lure to be [eft to themfelves, (as Peter was) when confident to his own ftrength ; as Union with Chrift is not cleared up to all in Chrift. Yet every B_ laver cloth five things which are real ly to "bring forth fruit in Chrift.
20 The 7'rpll of as alfo by thofe various blowi'gt of the Spirit in them ad he plea. feth ; withwhich when their failes are filled, they are able to doe any thing, brat when vnithdrawn, they laywind bound, (though all habits ofgrace be hoya upand ready) and not able to move ofthemfelves. Now this principle of felf emptineffe habitually to live by it no carnali heart in the world hath it, or doth live by it. And 2. for this afTaance, they are trained likewife up (from the firfl) to have a continual! dependance, from a power from above, (without which they find they are able to do nothing) to come fromGod, and from theSpirit of Chria; with a renun- ciation of themfelves, which implicitely is the fame with this immediate intercourfe with Chria,and is really equivalent there- unto, though theyhit not at fi íl haply on the right explicite no- tion thereof (as having not been caught it by the Minificryof the Word,, or other wayes) in that dif}ind manner that o-, thers doe : and yet in honouring the Spirit ofChrifl dwelling in them, they honour Chri. , who fends that Spirit into their hearts, even as in honouring. the Sonne, Chria (ayes, that we honour the Father alfo : although our thoughts may fometimes more di- ílinedy beexercifed towards one of the three Perfons more then to another. And thirdly, when they are once taught from the Word,that it is the duty of a Chriflian, and part of the Ife offaith, to live thus in Chria, and tobring forth all in him and fo come di- flintily to apprehend this, as requifite to a right bringing forth of fruit, then their hearts inftantly doe ufe to clofe with the truth ofit, as being molt fuitable and agreeable to that holy frame of their own fpirits, which are Evangelically wrought to glorifie Chritl all manner of wayes that (hall be revealed ; there is an in- flin64, a preparedneffe in their faith to make Chrifl their All in aLl,, as any particular comes tabe revealed to them, wherein they ought to exalt him in their hearts;and fo this being once revealed to beone way whereby they are tohonour him, if they have gone on afore in a confidence on their owngraces, henceforth they doe fo no more, yea they humble themfelves as much for fo robbing Chrifl ofglory, or neglectingof him, in not having had that di- flinct recourfe tohim, as for anyother-fin. And
aChriftians Growth. 2i Arad 4. though haplyafter all this, yet !till their union with him is riot cleared to them, and fo their communion with him herein (as mutt needs) doth [till remain dark alto, they therefore neither difcern that they have any true communion with his per- fon, norcan fay how ftrength comes from him ; yet having bins thus taught to fetch all from him , as was formerly explained, they do in a continual! renunciationoftheir own ftrength, deny all offersof aflì[lancce from any other ftrength, as namely that which their gifts and parts would make ; (even as they deny un- lawful! lulls or by-ends)and they Rill have their eyes upon Chrifi, to work in them both the will and the deed , and fo by a faith of Recumbencie , or calling themfelves on him for [lrength in all, (fuch as they exercife towards him for juftification, G el.2. i6.) they live byfaith on the Son of God, and have thereby fuch a kind offaith, a continuali recoul fe unto him. Upon which ails of true faith being exercifed by them towards him, He (as he is pleafed ro difpence it) moves them, and works and ae`lls all in them ; although Rill not fo fenfiblyunto their apprehenfions, as that they fhould difcern the connexion between the caufe and the cffea ; nor can they hang them together, that is to fay, know how, or that this vertue doth come from Chrill, becaufe their union with him is as yet doubtful! to them ; and alfo be- caufe the power that worketh in Seleevers is fecret; and like that of the heavens upon our bodies, (which is as firong as that of phyfick,&c.) yet fo fweet and fo fecretly infinuating it felfe with the principles ofnature, that as for the conveyance of it, it is in- fenfible, and hardly differenced from the other workings of the principlesofnature in us:and therefore the Apoffle prayeth for the Ephefans, That their eyes may be enlightnedto fee the power that wrought in them, Eph. i. 18,19. Yet fo as 5. their foules walk all this while by thefe two prin- ciples firmly rooted in them;both I That allgood that is to be done, mull anddoth comefromChrift, and him alone ; and z That ifany good be done by them, it is wrought by him alone, which doe let their fouls a.breathing after nothingmore then to know(hrifl in the po- wer ofhis refurreflion : And havingwalkt thus in a felfe- emptines and dependance upon Chrift by way of a dark recumbencie,when once their union with him comes to be cleared up unto them, they then acknowledg as theyEf.26.That he alone hathwrought all their
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